This volume describes the social and practical aspects of Islamic mysticism (Sufism) across centuries and geographical regions. Its authors seek to transcend ethereal, essentialist and “spiritualizing” approaches to Sufism, on the one hand, and purely pragmatic and materialistic explanations of its origins and history, on the other. Covering five topics (Sufism’s economy, social role of Sufis, Sufi spaces, politics, and organization), the volume shows that mystics have been active socio-religious agents who could skillfully adjust to the conditions of their time and place, while also managing to forge an alternative way of living, worshiping and thinking. Basing themselves on the most recent research on Sufi institutions, the contributors to this volume substantially expand our understanding of the vicissitudes of Sufism by paying special attention to its organizational and economic dimensions, as well as complex and often ambivalent relations between Sufis and the societies in which they played a wide variety of important and sometimes critical roles. Contributors are Mehran Afshari, Ismail Fajrie Alatas, Semih Ceyhan, Rachida Chih, Nathalie Clayer, David Cook, Stéphane A. Dudoignon, Daphna Ephrat, Peyvand Firouzeh, Nathan Hofer, Hussain Ahmad Khan, Catherine Mayeur-Jaouen, Richard McGregor, Ahmet Yaşar Ocak, Alexandre Papas, Luca Patrizi, Paulo G. Pinto, Adam Sabra, Mark Sedgwick, Jean-Jacques Thibon, Knut S. Vikør and Neguin Yavari

The Sunni saint cult and shrine of Ahmad-i Jam has endured for 900 years. The shrine and its Sufi shaykhs secured patronage from Mongols, Kartids, Tamerlane, and Timurids. The cult and shrine-complex started sliding into decline when Iran's shahs took the Shiʿi path in 1501, but are today enjoying a renaissance under the (Shiʿi) Islamic Republic of Iran. The shrine's eclectic architectural ensemble has been renovated with private and public funds, and expertise from Iran's Cultural Heritage Organization. Two seminaries (madrasa) that teach Sunni curricula to males and females were added. Sunni and Shiʿi pilgrims visit to venerate their saint. Jami mystics still practice ʿirfan ('gnosticism'). Analyzed are Ahmad-i Jam's biography and hagiography; marketing to sultans of Ahmad as the 'Guardian of Kings'; history and politics of the shrine's catchment area; acquisition of patronage by shrine and shaykhs; Sufi doctrines and practices of Jami mystics, including its Timurid-era Naqshbandi Sufis.

"Bashir weaves a rich history of Sufi Islam around the depiction of bodily actions in Sufi literature and miniature paintings produced circa 1300-1500 CE. Focusing on the Persianate societies of Iran and Central Asia, he explores medieval Sufis' conception of the human body as the primary shuttle between interior (batin) and exterior (zahir) realities with particular attention to three arenas: religious activity in the form of rituals, rules of etiquette, asceticism, and a universal hierarchy of saints; the deep imprint of Persian poetic paradigms on the articulation of love, desire, and gender; and the reputation of Sufi masters for working miracles, which empowered them in all domains of social activity. Bashir ultimately offers a new methodology for extracting historical information from religious narratives"--Cover p. [4].

Insightful field research into the complexity of women's roles in a subset of Islamic culture. Women Mystics and Sufi Shrines in India combines historical data with years of ethnographic fieldwork to investigate women's participation in the culture of Sufi shrines in India and the manner in which this participation both complicates and sustains traditional conceptions of Islamic womanhood. Kelly Pemberton grounds her firsthand research into India's Sufi shrines and saints by setting her observations against the historical backdrop of colonial-era discourses by British civil servants, Orientalist scholars, and Muslim reformists and the assumptive portrayals of women's activities in the milieu of Sufi orders and shrines inherent in these accounts. These early narratives, Pemberton holds, are driven by social, economic, intellectual, and political undercurrents of self-interest that shaped Western understanding of Indian Muslims and, in particular, of women's participation in the institutions of Sufism. Pemberton's research offers a corrective by assessing the contemporary circumstances under which a woman may be recognized as a spiritual authority or guide—despite official denial of such status—and by examining the discrepancies between the commonly held belief that women cannot perform in the public setting of shrines and her own observations of women doing precisely that. She demonstrates that the existence of multiple models of master and disciple relationships have opened avenues for women to be recognized as spiritual authorities in their own right. Specifically Pemberton explores the work of performance, recitation, and ritual mediation carried out by women connected with Sufi orders through kinship and spiritual ties, and she maps shifting ideas about women's involvement in public ritual events in a variety of contexts, circumstances, and genres of performance. She also highlights the private petitioning of saints, the Prophet, and God performed by poor women of low social standing in Bihar Sharif. These women are often perceived as being exceptionally close to God yet are compelled to operate outside the public sphere of major shrines. Throughout this groundbreaking study, Pemberton sets observed practices of lived religious experiences against the boundaries established by prescriptive behavioral models of Islam to illustrate how the varied reasons given for why women cannot become spiritual masters conflict with the need in Sufi circles for them to do exactly that. Thus this work also invites further inquiry into the ambiguities to be found in Islam's foundational framework for belief and practice.

The Sufis is the best introduction ever written to the philosophical and mystical school traditionally associated with the Islamic world.Powerful, concise, and intensely thought-provoking, it sums up over a thousand years of Eastern thought - the product of some of the greatest minds humanity has ever produced - into a single work, presenting timeless ideas in a fresh and contemporary style.When the book was originally published in 1964, it launched its author, Idries Shah, on to the international stage, attracting the attention of thinkers and writers such as J. D. Salinger, Doris Lessing, Ted Hughes and Robert Graves.It introduced to the Western world concepts which have subsequently become commonly accepted, varying from the psychological importance of attention and humour, to the use of traditional tales as teaching instruments (what Shah termed 'teaching-stories'), and the historical debt owed by the West to the Middle East in matters scientific, literary and philosophical.As a primer for the many dozens of Sufi books that Shah later produced, it is unsurpassed, offering a clear window onto a community whose system of thought and action has long concerned itself with the advancement of the whole of humankind, and whose ideas about individuals and society, their purpose and direction, need to be understood now more than ever before.

Sufi Aesthetics argues that the interpretive keys to erotic Sufi poems and their medieval commentaries lie in understanding a unique perceptual experience. Using careful analysis of primary texts, Cyrus Ali Zargar explores the theoretical and poetic pronouncements of two major Muslim mystics, Muhyi al-Din ibn al-'Arabi (d. 1240) and Fakhr al-Din 'Iraqi (d. 1289), under the premise that behind any literary tradition exist organic aesthetic values. The complex assertions of these Sufis appear not as abstract theory, but as a way of seeing all things, including the sensory world. The Sufi masters, Zargar asserts, shared an aesthetic vision quite different from those who have often studied them. Sufism's foremost theoretician, Ibn 'Arabi, is presented from a neglected perspective as a poet, aesthete, and lover of the human form. Ibn 'Arabi in fact proclaimed a view of human beauty markedly similar to that of many mystics from a Persian contemplative school of thought, the "School of Passionate Love," which would later find its epitome in 'Iraqi, one of Persian literature's most celebrated poet-saints. Through this aesthetic approach, this comparative study overturns assumptions made not only about Sufism and classical Arabic and Persian poetry, but also other uses of erotic imagery in Muslim approaches to sexuality, the human body, and the paradise of the afterlife described in the Qur'an.

"Covers the origins of Sufism and early influences, particularly from Christianity; the rise of the great Sufi organizations; the thought of Sufism's main theorist and systemizer, Ibn Arabi; Rumi and the Whirling Dervishes; relations with Shi'ism in Iran; Sufism in the heyday of the great empires in Iran, India, and Turkey; and relations with Turkey and Egypt during the nineteenth century as well as Sufi practices in the twentieth century."--Page 4 of cover.

Islam is often described as abstract, ascetic, and uniquely disengaged from the human body. Scott Kugle refutes this assertion in the first full study of Islamic mysticism as it relates to the human body. Examining Sufi conceptions of the body in religious writings from the late fifteenth through the nineteenth century, Kugle demonstrates that literature from this era often treated saints' physical bodies as sites of sacred power. Sufis and Saints' Bodies focuses on six important saints from Sufi communities in North Africa and South Asia. Kugle singles out a specific part of the body to which each saint is frequently associated in religious literature. The saints' bodies, Kugle argues, are treated as symbolic resources for generating religious meaning, communal solidarity, and the experience of sacred power. In each chapter, Kugle also features a particular theoretical problem, drawing methodologically from religious studies, anthropology, studies of gender and sexuality, theology, feminism, and philosophy. Bringing a new perspective to Islamic studies, Kugle shows how an important Islamic tradition integrated myriad understandings of the body in its nurturing role in the material, social, and spiritual realms.

This book is a study of the major works of Sufi historiography, which takes the form of collections of biographies. It provides a literary context in which one can appreciate fully the theological significance and historical value of Sufi biographies.

Sufism in Central Asia: New Perspectives on Sufi Traditions, 15th-21st Centuries brings together ten original studies on historical aspects of Sufism in this region. A central question, of ongoing significance, underlies each contribution: what is the relationship between Sufism as it was manifested in this region prior to the Russian conquest and the Soviet era, on the one hand, and the features of Islamic religious life in the region during the Tsarist, Soviet, and post-Soviet eras on the other? The authors address multiple aspects of Central Asian religious life rooted in Sufism, examining interpretative strategies, realignments in Sufi communities and sources from the Russian to the post-Soviet period, and social, political and economic perspectives on Sufi communities. Contributors include: Shahzad Bashir, Devin DeWeese, Allen Frank, Jo-Ann Gross, Kawahara Yayoi, Robert McChesney, Ashirbek Muminov, Maria Subtelny, Eren Tasar, and Waleed Ziad.